Send yourself forth.
A year ago this week’s Torah portion Sh’lach L’cha (Numbers 13:1) was my younger son, Cahlev Aharon’s Brit Milah. I dedicate these words to him and all of our children as they begin to crawl, walk, and at the blink of an eye – send themselves forth.
The Torah portion describes the account of Bnei Yisrael’s, the Children of Israel’s next step forward. At Sinai they already received the Ten Commandments and its divine inspiration resulting in partnership with Adonai, our Gd.
In this week’s text we learn of their next step: returning home to the land from which they came and by doing so getting closer to the realization of their forefathers’ agreement with Gd. It is vital that we keep Israel, the land and her people around the world, on our minds as we weigh out decisions in life; but to achieve this level of love and appreciation for something greater actions need to be taken and groundwork needs to be laid out.
In this week’s Torah portion, the text presents us with a principle of action (assiyah), literally sending-forth one’s self.
וַיְדַבֵּר ה' אֶל־מֹשֶׁה לֵּאמֹר: שְׁלַח־לְךָ אֲנָשִׁים וְיָתֻרוּ אֶת־אֶרֶץ
“And the Lord spoke to Moses, saying, send thou men that they may spy the land…” Numbers 13:1
Why would the Israelites require men to go out and spy the land when in fact Gd promised to fulfill Gd’s vow with the Children of Israel? Had they not spied the land would the land not be given to them? And as a result would Gd’s word be null and void? The sages explain that it was important to send forth those who would check out the lay of the land and position their stake prior to the Israelites’ arrival. Gd’s vow with the Israelites would have been realized, and yet it was still necessary to lay the ground work.
Later in our Torah portion when the Israelite spies return from their mission, ten of the twelve spies report a negative account; Calev (Caleb) ben Yephuneh and Yehoshua (Joshua) ben Nun are the only two to give positive accounts. They both claim: “The land, which we passed through to spy, is an exceedingly good land.”
Sending forth is an act committed to its realized intention; in other words, your thought is processed and weighed prior to it becoming assiyah, an act. But sending forth in our text above connotes another kind of act, a more personal hakrava, sacrifice, resulting in a ‘higher’ level of purpose and awareness. It is this kind of forward movement that I find most meaningful, one where an individual (or a people) has the faith required to be committed to the actions taken and is thereby physically and spiritually present to receive the manifestation of that action.
This generation of Iranians have found their faith and are attempting to take charge of their destiny. Whether the votes were rigged or not the actions they are taking have literally sent themselves forth. Where to? No one knows. Will it make a difference? Already has.
Jewish tradition teaches us that every action we take in this life contains infinite potential. By sending ourselves forth with faith and conviction, like Calev and Joshua above, we have the opportunity to lay out the groundwork necessary towards taking the next step in life, wherever that may lead us – but you gotta have faith.
Shabbat Shalom
Friday, June 19, 2009
Wednesday, April 8, 2009
A time for reflective liberation - Happy Passover!
Today, Jews from New York to Jerusalem and across the world, have their eye on the next few hours. It is around this time of the year that we go through old items, consider opportunities, conduct some spring cleaning around the house, and look forward to the changing of the seasons. Pesach, Passover, is on our minds. Our families and friends all gathering, coming together, a time when we all reach out – all planning for the communal festival of liberation and for the changes that lie ahead.
As we witness seasonal change we have hope and optimism for the journey ahead. It is a time of renewal – God’s wondrous ways revealed in nature with life emerging from dormancy, and potential to be reached. And with these changes in our surroundings and potential for hope, we nonetheless find ourselves facing uncertainties not seen in many years: the economy, unemployment, and changes in political leadership and government policy - here in the United States and in Israel. We look to the future with hope and optimism, still, no one is quite sure what to expect.
In Pirkei Avot, the Book of Ethics, we learn:
"דע מאין באת ולאן אתה הולך ולפני מי אתה עתיד לתן דין וחשבון”
“Know from where you came, and to where you are going, and before whom you will give account and reckoning.”
From this the sages taught that we came from nothing and that we are going to nothingness…
I disagree -- my human intellect, Jewish values, and conviction force me to believe otherwise.
In his memoirs, David Ben-Gurion, Israel’s first Prime Minister, writes in a letter to General Charles de Gaulle, who castigates the Jews as an ‘aggressive’ people, following the Six Day War, Ben Gurion writes: “no other people has been so exiled, dispersed, hated, persecuted, harried from country to country and finally slaughtered en masse, all this we neither vanished nor despaired…but held fast to the conviction that we would someday regain our land.”
It is this instinct to live, not inherently Jewish, though conditioned upon the Jewish psyche by virtue of our historical experiences, perhaps wisdom of the heart that serves as a driving force to move forward, to create, to find purpose, and to live life!
But דע מאין באת ולאן אתה הולך... – know from where you came and where you are going… requires more than simply relying on conviction – it is knowledge, knowledge of self, leading us in our ultimate search – to know our purpose. The Jewish narrative requires us to internalize Jewish memory and actualize ritual, to maintain interaction with ancestors; so that when it becomes time to change, time to move forward, we find ourselves willing and able.
On Passover we are required to make a korban pesach, a sacrificial “Passover offering”. As a result of the Temple’s destruction (67CE) the sages, our rabbis, reinterpreted Jewish tradition – maintaining continuity to this very day.
Rabbi Moshe Chaim Efraim, grandson of the Baal Shem Tov, founder of Hasidism, comments on this idea of sacrifice, and explains that it hints at humanity’s desire to “elevate oneself and come closer to God”. This comment on sacrificial offering is related to the Hebrew word, Korban, sacrifice. It is not by coincidence that the root word is shared with the Hebrew word, Karov, meaning closeness/proximity; by exercising worship, whether it is biblical sacrificial rites, or modern day prayer, we bring ourselves closer…Karov.
However, I would add that it is not just about the “end” - humanity’s desire to “elevate oneself”, but the exercise of worship, the “means”, the way by which we attempt to achieve heightened awareness. Often it is “the way”, or the journey in life, that is more meaningful then the goal we previously set.
It is this journey, the challenges, and the choices we make, that I find most meaningful. As previously mentioned, the root word for Korban, sacrifice, also means Karov, closeness, and yet these Hebrew letters share a third meaning that I find significant, Krav, meaning battle or struggle. While we all prefer smooth transitions to challenges and changes in our lives as individuals, and a People, this has not always been the case.
With seasonal change on the horizon and rebirth on our minds, Passover forces us to look back and recall what brought us to this point in time. We are required to reflect and share our collective narrative with the younger generation – b’chol dor va’dor - and through this recollection we are reminded of the sacrifices of our people, the courage and creativity in overcoming challenges – while maintaining continuity from time immemorial – this is our legacy.
I hope and pray that we all experience liberation - physical, mental, and spiritual - from the shackels that keep us from progress, or even from our very families and loved ones (Gilad Shalit). G-d willing, may we all know peace, blessings, and happiness.
As we witness seasonal change we have hope and optimism for the journey ahead. It is a time of renewal – God’s wondrous ways revealed in nature with life emerging from dormancy, and potential to be reached. And with these changes in our surroundings and potential for hope, we nonetheless find ourselves facing uncertainties not seen in many years: the economy, unemployment, and changes in political leadership and government policy - here in the United States and in Israel. We look to the future with hope and optimism, still, no one is quite sure what to expect.
In Pirkei Avot, the Book of Ethics, we learn:
"דע מאין באת ולאן אתה הולך ולפני מי אתה עתיד לתן דין וחשבון”
“Know from where you came, and to where you are going, and before whom you will give account and reckoning.”
From this the sages taught that we came from nothing and that we are going to nothingness…
I disagree -- my human intellect, Jewish values, and conviction force me to believe otherwise.
In his memoirs, David Ben-Gurion, Israel’s first Prime Minister, writes in a letter to General Charles de Gaulle, who castigates the Jews as an ‘aggressive’ people, following the Six Day War, Ben Gurion writes: “no other people has been so exiled, dispersed, hated, persecuted, harried from country to country and finally slaughtered en masse, all this we neither vanished nor despaired…but held fast to the conviction that we would someday regain our land.”
It is this instinct to live, not inherently Jewish, though conditioned upon the Jewish psyche by virtue of our historical experiences, perhaps wisdom of the heart that serves as a driving force to move forward, to create, to find purpose, and to live life!
But דע מאין באת ולאן אתה הולך... – know from where you came and where you are going… requires more than simply relying on conviction – it is knowledge, knowledge of self, leading us in our ultimate search – to know our purpose. The Jewish narrative requires us to internalize Jewish memory and actualize ritual, to maintain interaction with ancestors; so that when it becomes time to change, time to move forward, we find ourselves willing and able.
On Passover we are required to make a korban pesach, a sacrificial “Passover offering”. As a result of the Temple’s destruction (67CE) the sages, our rabbis, reinterpreted Jewish tradition – maintaining continuity to this very day.
Rabbi Moshe Chaim Efraim, grandson of the Baal Shem Tov, founder of Hasidism, comments on this idea of sacrifice, and explains that it hints at humanity’s desire to “elevate oneself and come closer to God”. This comment on sacrificial offering is related to the Hebrew word, Korban, sacrifice. It is not by coincidence that the root word is shared with the Hebrew word, Karov, meaning closeness/proximity; by exercising worship, whether it is biblical sacrificial rites, or modern day prayer, we bring ourselves closer…Karov.
However, I would add that it is not just about the “end” - humanity’s desire to “elevate oneself”, but the exercise of worship, the “means”, the way by which we attempt to achieve heightened awareness. Often it is “the way”, or the journey in life, that is more meaningful then the goal we previously set.
It is this journey, the challenges, and the choices we make, that I find most meaningful. As previously mentioned, the root word for Korban, sacrifice, also means Karov, closeness, and yet these Hebrew letters share a third meaning that I find significant, Krav, meaning battle or struggle. While we all prefer smooth transitions to challenges and changes in our lives as individuals, and a People, this has not always been the case.
With seasonal change on the horizon and rebirth on our minds, Passover forces us to look back and recall what brought us to this point in time. We are required to reflect and share our collective narrative with the younger generation – b’chol dor va’dor - and through this recollection we are reminded of the sacrifices of our people, the courage and creativity in overcoming challenges – while maintaining continuity from time immemorial – this is our legacy.
I hope and pray that we all experience liberation - physical, mental, and spiritual - from the shackels that keep us from progress, or even from our very families and loved ones (Gilad Shalit). G-d willing, may we all know peace, blessings, and happiness.
Wednesday, February 18, 2009
Self Reflection
The vision I have of the rabbinate has grown out my diverse upbringing and exposure to Jewish life in the United States and Israel. Judaism and Israel have always played a role in my life and influenced my decision making process. As a child I attended a Hebrew Day school and was involved in other youth group activities. Throughout adulthood these experiences continue to evolve in the course of my association with various organizations and causes. Through it all there was one principal I always carry with me – Klal Yisrael. I never lost site of the value of communal inclusion among the Jewish People.
I attended Haifa University in Israel during the tumultuous year of 1995-1996. It was there that I began to understand the values of diversity, inclusion, and cooperation. I learned a lot about Israel’s religious struggles and the struggle of the diverse people living in the Jewish state. I came to realize that if we as Jews cannot see beyond our own differences, we could never see beyond the differences of others. My love for the Jewish People compelled me to engage with Druze, Bedouin, Muslims and Christians to better understand their social and religious narratives. These experiences brought me closer to the Jewish narrative and the beginning of my spiritual transformation.
My journey to rabbinical school started from an atypical background. While I was raised in a culturally rich Israeli home, we were not particularly observant. Still ever since I was a child I was attracted to Jewish community and observance; I knew this was something I would include in my life. I started with tfillin after becoming a Bar Mitzvah and continued with additional observances on my own. At The Jewish Theological Seminary I further enhanced my level of spiritual worship and advanced my knowledge of Jewish text and practice. While at times I found myself challenged by theological and Halachic preconceptions, my time at JTS has allowed me to reflect deeply about my faith, practice and build a foundation upon which I can maintain a meaningful way of life. The knowledge I have acquired is priceless. Studying Bible, Talmud, Jewish history, law, philosophy, and theology, among other disciplines, has provided me with the tools to access a wealth of information and inspiration.
As a result of my learning and experiences I have been able to enhance my level of engagement with others through various internships. As the rabbinic intern at the Makor/Steinhardt Center of the 92 St. Y, I had the wonderful opportunity of working with the tri-state area’s Jewish community at large. I developed and implemented a variety of religious and social programs including Shabbat, festival and High Holy Day services, dinners, and weekly teaching opportunities. At Makor I began to fine tune my ability to reach out to the non-affiliated and non-observant Jews in our community. Catering to individuals of various backgrounds in the Jewish community was a difficult but spiritually enriching challenge. It was an experience that further strengthened my commitment to serve the Jewish People.
I continue to be inspired by the notion of Klal Yisrael through my work as a rabbinic intern at the Edgar M. Bronfman Center for Jewish Student Life at New York University. During the High Holy Days I created a service that catered to a variety of Jewish preferences reflecting a wide range of practices and beliefs. Incorporating both Hebrew and English prayers and readings, traditional and modern customs, as well as an environment of inclusion, turned out to be a spiritually meaningful experience for everyone. Rosh Hashanah and Yom Kippur at NYU provided services for over a thousand worshippers. This first experience at NYU afforded me a foundation upon which I continue to build a successful academic year of programming and cultivation of Jewish life. While I was hired as a Koach rabbinic intern responsible for the Conservative student Jewish community, I am engaged with Orthodox, Conservative, Reform, and the un-affiliated students at NYU.
A whole other level of putting Klal Yisrael to practice is through my work as a group leader and educator with birthright-israel. For six years I have been bringing groups of American Jews to Israel, presenting them the multi-faceted character of the Jewish state. In addition to the hikes, site seeing, and discussions of the various complexities in Israel, the most meaningful experience the participants have is the time they spend engaging with their Israeli counterparts throughout the trip. While they may have religious, social, and political differences, the notion that they share a common heritage and identity as Jews shines through the many differences that may otherwise lead to arguments and conflict. This encounter is not a one way experience; the trip ends with both American and Israeli Jews leaving in awe and appreciation of each other. Israel’s centrality to Jewish Peoplehood is vital. Yet it is important that its character is refined to meet the needs of its citizens and remain a source of pride and inspiration for all Jews.
While diversity can become a source of divisiveness, it in fact should be a basis for unity. My diverse experiences and work throughout rabbinical school exemplify this principle and have further helped me form a vision of what I think the rabbinate should reflect. The rabbinate I envision, and hope to be a part of, is one of passion, compassion, accountability, and availability; these are absolutely essential components of Jewish leadership. When we as leaders demonstrate compassion towards others, accountability for our actions, and availability for our community, we reveal the enlightening potential of our tradition. The Gemara tells us that God dwells within the ד' אמות של הלכה. While these 4 Amot refer to a specific space in which one is to maintain Jewish practice, my ד' אמות is the world surrounding me. It is imperative that the world I live in values and welcomes those who wish to be a part of it.
Regardless of where I end up in life my strength and inspiration will be rooted in my faith in God, passion for humanity, and love of Zion, Torah, and Klal Yisrael.
I attended Haifa University in Israel during the tumultuous year of 1995-1996. It was there that I began to understand the values of diversity, inclusion, and cooperation. I learned a lot about Israel’s religious struggles and the struggle of the diverse people living in the Jewish state. I came to realize that if we as Jews cannot see beyond our own differences, we could never see beyond the differences of others. My love for the Jewish People compelled me to engage with Druze, Bedouin, Muslims and Christians to better understand their social and religious narratives. These experiences brought me closer to the Jewish narrative and the beginning of my spiritual transformation.
My journey to rabbinical school started from an atypical background. While I was raised in a culturally rich Israeli home, we were not particularly observant. Still ever since I was a child I was attracted to Jewish community and observance; I knew this was something I would include in my life. I started with tfillin after becoming a Bar Mitzvah and continued with additional observances on my own. At The Jewish Theological Seminary I further enhanced my level of spiritual worship and advanced my knowledge of Jewish text and practice. While at times I found myself challenged by theological and Halachic preconceptions, my time at JTS has allowed me to reflect deeply about my faith, practice and build a foundation upon which I can maintain a meaningful way of life. The knowledge I have acquired is priceless. Studying Bible, Talmud, Jewish history, law, philosophy, and theology, among other disciplines, has provided me with the tools to access a wealth of information and inspiration.
As a result of my learning and experiences I have been able to enhance my level of engagement with others through various internships. As the rabbinic intern at the Makor/Steinhardt Center of the 92 St. Y, I had the wonderful opportunity of working with the tri-state area’s Jewish community at large. I developed and implemented a variety of religious and social programs including Shabbat, festival and High Holy Day services, dinners, and weekly teaching opportunities. At Makor I began to fine tune my ability to reach out to the non-affiliated and non-observant Jews in our community. Catering to individuals of various backgrounds in the Jewish community was a difficult but spiritually enriching challenge. It was an experience that further strengthened my commitment to serve the Jewish People.
I continue to be inspired by the notion of Klal Yisrael through my work as a rabbinic intern at the Edgar M. Bronfman Center for Jewish Student Life at New York University. During the High Holy Days I created a service that catered to a variety of Jewish preferences reflecting a wide range of practices and beliefs. Incorporating both Hebrew and English prayers and readings, traditional and modern customs, as well as an environment of inclusion, turned out to be a spiritually meaningful experience for everyone. Rosh Hashanah and Yom Kippur at NYU provided services for over a thousand worshippers. This first experience at NYU afforded me a foundation upon which I continue to build a successful academic year of programming and cultivation of Jewish life. While I was hired as a Koach rabbinic intern responsible for the Conservative student Jewish community, I am engaged with Orthodox, Conservative, Reform, and the un-affiliated students at NYU.
A whole other level of putting Klal Yisrael to practice is through my work as a group leader and educator with birthright-israel. For six years I have been bringing groups of American Jews to Israel, presenting them the multi-faceted character of the Jewish state. In addition to the hikes, site seeing, and discussions of the various complexities in Israel, the most meaningful experience the participants have is the time they spend engaging with their Israeli counterparts throughout the trip. While they may have religious, social, and political differences, the notion that they share a common heritage and identity as Jews shines through the many differences that may otherwise lead to arguments and conflict. This encounter is not a one way experience; the trip ends with both American and Israeli Jews leaving in awe and appreciation of each other. Israel’s centrality to Jewish Peoplehood is vital. Yet it is important that its character is refined to meet the needs of its citizens and remain a source of pride and inspiration for all Jews.
While diversity can become a source of divisiveness, it in fact should be a basis for unity. My diverse experiences and work throughout rabbinical school exemplify this principle and have further helped me form a vision of what I think the rabbinate should reflect. The rabbinate I envision, and hope to be a part of, is one of passion, compassion, accountability, and availability; these are absolutely essential components of Jewish leadership. When we as leaders demonstrate compassion towards others, accountability for our actions, and availability for our community, we reveal the enlightening potential of our tradition. The Gemara tells us that God dwells within the ד' אמות של הלכה. While these 4 Amot refer to a specific space in which one is to maintain Jewish practice, my ד' אמות is the world surrounding me. It is imperative that the world I live in values and welcomes those who wish to be a part of it.
Regardless of where I end up in life my strength and inspiration will be rooted in my faith in God, passion for humanity, and love of Zion, Torah, and Klal Yisrael.
Monday, February 9, 2009
Happy Tu B'shvat - 5769
In the midst of environmental, financial, and political uncertainties - today is Tu B’shvat - the New Year of the Trees.
It is a time when vegetation all around is awakening from dormancy, shaking off the dust and beginning to stretch, mother earth is preparing herself for another cycle of creation and life. It’s nothing new, though every year it seems to come “just at the right time”; where the winter season has us scrambling for warmth, this time of the year brings us optimism and hope.
It is a period of reclamation and replenishment, still it must be claimed.
The Torah tells us "A person is like the tree of a field..." (Deut. 20:19).
Just as trees require soil to be firmly rooted, water for life, and the sun for nourishment; so too humanity requires a strong home base, a foundation where values and morals are absorbed, water, and the sun for food and nourishment.
The rabbis of the Talmud (in Avot 3:22) speak of a person whose roots are numerous: "Even if all the winds of the world were to come and blow against it, they could not budge it from its place." Similarly for us human beings, our roots are embedded in knowledge of self and communal participation - it is there you will find yourself grounded and prepared for the winds that lie ahead.
Today is the warmest day of the winter (in NYC), take this time-bound opportunity to step outside, soak in the sun, brush off the weighted dust of winter, say a blessing for newness, and look into the horizon – brighter days are ahead.
עץ חיים היא למחזיקים בה, ותומכיה מאושר
Happy Tu B’Shvat
It is a time when vegetation all around is awakening from dormancy, shaking off the dust and beginning to stretch, mother earth is preparing herself for another cycle of creation and life. It’s nothing new, though every year it seems to come “just at the right time”; where the winter season has us scrambling for warmth, this time of the year brings us optimism and hope.
It is a period of reclamation and replenishment, still it must be claimed.
The Torah tells us "A person is like the tree of a field..." (Deut. 20:19).
Just as trees require soil to be firmly rooted, water for life, and the sun for nourishment; so too humanity requires a strong home base, a foundation where values and morals are absorbed, water, and the sun for food and nourishment.
The rabbis of the Talmud (in Avot 3:22) speak of a person whose roots are numerous: "Even if all the winds of the world were to come and blow against it, they could not budge it from its place." Similarly for us human beings, our roots are embedded in knowledge of self and communal participation - it is there you will find yourself grounded and prepared for the winds that lie ahead.
Today is the warmest day of the winter (in NYC), take this time-bound opportunity to step outside, soak in the sun, brush off the weighted dust of winter, say a blessing for newness, and look into the horizon – brighter days are ahead.
עץ חיים היא למחזיקים בה, ותומכיה מאושר
Happy Tu B’Shvat
Friday, December 5, 2008
Thinking Shabbat...
I'd like to share a few lines of Shabbat. Consider reading through them, think about what they mean to you. Perhaps there is one that resonates more then any other?
שמור וזכור – Observe & Remember the Sabbath
Man is a messenger who forgot the message. (Heschel)
"Remember the Sabbath day and keep it holy." (Exodus 20)
The Talmud defines the need for Sabbath candles as "shalom bayit".
The road to the sacred leads through the secular. (Heschel)
"The Sabbath is not for the sake of the weekdays, the weekdays are for the sake of the Sabbath… it is a palace in time which we build anew every week"
"You shall work during the six days and do all your tasks. But Saturday is the Shabbat to G-d your Lord. Do not do anything that constitutes work." (Exodus 20:8-10.)
The meaning of the Sabbath is to celebrate time rather than space. Six days a week we live under the tyranny of things in space; on the Sabbath we try to become attuned to holiness in time. It is a day when we are called upon to share in what is eternal in time, to turn from the results of creation to the mystery of creation; from the world of creation to the creation of the world. (Heschel)
שמור וזכור – Observe & Remember the Sabbath
Man is a messenger who forgot the message. (Heschel)
"Remember the Sabbath day and keep it holy." (Exodus 20)
The Talmud defines the need for Sabbath candles as "shalom bayit".
The road to the sacred leads through the secular. (Heschel)
"The Sabbath is not for the sake of the weekdays, the weekdays are for the sake of the Sabbath… it is a palace in time which we build anew every week"
"You shall work during the six days and do all your tasks. But Saturday is the Shabbat to G-d your Lord. Do not do anything that constitutes work." (Exodus 20:8-10.)
The meaning of the Sabbath is to celebrate time rather than space. Six days a week we live under the tyranny of things in space; on the Sabbath we try to become attuned to holiness in time. It is a day when we are called upon to share in what is eternal in time, to turn from the results of creation to the mystery of creation; from the world of creation to the creation of the world. (Heschel)
Tuesday, November 25, 2008
"Anti-Zionism = Anti-Semitism"
"Anti-Zionism = Anti-Semitism"
- Dr. Martin Luther King Jr.
". . . You declare, my friend, that you do not hate the Jews, you are merely 'anti-Zionist.' And I say, let the truth ring forth from the high mountain tops, let it echo through the valleys of God's green earth: When people criticize Zionism, they mean Jews--this is God's own truth.
"Antisemitism, the hatred of the Jewish people, has been and remains a blot on the soul of mankind. In this we are in full agreement. So know also this: anti-Zionist is inherently antisemitic, and ever will be so.
"Why is this? You know that Zionism is nothing less than the dream and ideal of the Jewish people returning to live in their own land. The Jewish people, the Scriptures tell us, once enjoyed a flourishing Commonwealth in the Holy Land. From this they were expelled by the Roman tyrant, the same Romans who cruelly murdered Our Lord. Driven from their homeland, their nation in ashes, forced to wander the globe, the Jewish people time and again suffered the lash of whichever tyrant happened to rule over them.
"The Negro people, my friend, know what it is to suffer the torment of tyranny under rulers not of our choosing. Our brothers in Africa have begged, pleaded, requested--DEMANDED the recognition and realization of our inborn right to live in peace under our own sovereignty in our own country.
"How easy it should be, for anyone who holds dear this inalienable right of all mankind, to understand and support the right of the Jewish People to live in their ancient Land of Israel. All men of good will exult in the fulfilment of God's promise, that his People should return in joy to rebuild their plundered land.
This is Zionism, nothing more, nothing less.
"And what is anti-Zionist? It is the denial to the Jewish people of a fundamental right that we justly claim for the people of Africa and freely accord all other nations of the Globe. It is discrimination against Jews, my friend, because they are Jews. In short, it is antisemitism.
"The antisemite rejoices at any opportunity to vent his malice. The times have made it unpopular, in the West, to proclaim openly a hatred of the Jews. This being the case, the antisemite must constantly seek new forms and forums for his poison. How he must revel in the new masquerade! He does not hate the Jews, he is just 'anti-Zionist'!
"My friend, I do not accuse you of deliberate antisemitism. I know you feel, as I do, a deep love of truth and justice and a revulsion for racism, prejudice, and discrimination. But I know you have been misled--as others have been--into thinking you can be 'anti-Zionist' and yet remain true to these heartfelt principles that you and I share.
Let my words echo in the depths of your soul: When people criticize Zionism, they mean Jews--make no mistake about it."
- Dr. Martin Luther King Jr.
". . . You declare, my friend, that you do not hate the Jews, you are merely 'anti-Zionist.' And I say, let the truth ring forth from the high mountain tops, let it echo through the valleys of God's green earth: When people criticize Zionism, they mean Jews--this is God's own truth.
"Antisemitism, the hatred of the Jewish people, has been and remains a blot on the soul of mankind. In this we are in full agreement. So know also this: anti-Zionist is inherently antisemitic, and ever will be so.
"Why is this? You know that Zionism is nothing less than the dream and ideal of the Jewish people returning to live in their own land. The Jewish people, the Scriptures tell us, once enjoyed a flourishing Commonwealth in the Holy Land. From this they were expelled by the Roman tyrant, the same Romans who cruelly murdered Our Lord. Driven from their homeland, their nation in ashes, forced to wander the globe, the Jewish people time and again suffered the lash of whichever tyrant happened to rule over them.
"The Negro people, my friend, know what it is to suffer the torment of tyranny under rulers not of our choosing. Our brothers in Africa have begged, pleaded, requested--DEMANDED the recognition and realization of our inborn right to live in peace under our own sovereignty in our own country.
"How easy it should be, for anyone who holds dear this inalienable right of all mankind, to understand and support the right of the Jewish People to live in their ancient Land of Israel. All men of good will exult in the fulfilment of God's promise, that his People should return in joy to rebuild their plundered land.
This is Zionism, nothing more, nothing less.
"And what is anti-Zionist? It is the denial to the Jewish people of a fundamental right that we justly claim for the people of Africa and freely accord all other nations of the Globe. It is discrimination against Jews, my friend, because they are Jews. In short, it is antisemitism.
"The antisemite rejoices at any opportunity to vent his malice. The times have made it unpopular, in the West, to proclaim openly a hatred of the Jews. This being the case, the antisemite must constantly seek new forms and forums for his poison. How he must revel in the new masquerade! He does not hate the Jews, he is just 'anti-Zionist'!
"My friend, I do not accuse you of deliberate antisemitism. I know you feel, as I do, a deep love of truth and justice and a revulsion for racism, prejudice, and discrimination. But I know you have been misled--as others have been--into thinking you can be 'anti-Zionist' and yet remain true to these heartfelt principles that you and I share.
Let my words echo in the depths of your soul: When people criticize Zionism, they mean Jews--make no mistake about it."
Tuesday, November 11, 2008
Doing the right thing
Genesis 18:1-3 "VaYera", and he saw/appeared...
וַיֵּרָא אֵלָיו ה' בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח־הָאֹהֶל כְּחֹם הַיּוֹם: ב וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו וַיַּרְא וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה: ג וַיֹּאמַר אֲדֹנָי אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ אַל־נָא תַעֲבֹר מֵעַל עַבְדֶּךָ:
1. And the Lord appeared to him in the plains of Mamre; and he sat in the tent door in the heat of the day;
2. And he lifted up his eyes and saw, and, lo, three men stood by him; and when he saw them, he ran to meet them from the tent door, and bowed himself to the ground,
3. And said, My Lord, if now I have found favor in your sight, pass not away, I beseech you, from your servant;
Rashi's commentary
(ב) וַיַּרְא. מַהוּ ”וַיַּרְא וַיַּרְא“ שְׁנֵי פְעָמִים, הָרִאשׁוֹן כְּמַשְׁמָעוֹ, וְהַשֵּׁנִי לְשׁוֹן הֲבָנָה, נִסְתַּכֵּל שֶׁהָיוּ נִצָּבִים בְּמָקוֹם אֶחָד וְהֵבִין שֶׁלֹּא הָיוּ רוֹצִים לְהַטְרִיחוֹ, (וְאַף עַל פִּי שֶׁיּוֹדְעִים הָיוּ שֶׁיֵּצֵא לִקְרָאתָם עָמְדוּ בִמְקוֹמָם לִכְבוֹדוֹ, לְהַרְאוֹתוֹ שֶׁלֹּא רָצוּ לְהַטְרִיחוֹ, וְקָדַם הוּא וְרָץ לִקְרָאתָם, כָּךְ הַגִּרְסָא בְּרַשִׁ"י יָשָׁן) (בבא מציעא פו ע"ב), כְּתִיב "נִצָּבִים עָלָיו“ וּכְתִיב "וַיָּרָץ לִקְרָאתָם", כַּד חָזְיוּהָ דַּהֲוָה שָׁרֵי וְאָסַר פֵּרְשׁוּ הֵימֶנּוּ, מִיָּד ”וַיָּרָץ לִקְרָאתָם“:
2. Why is {Hebrew Ref} written twice [in this verse]? The first is as it seems [i.e., and saw], whereas, the second means "understanding:" he saw them remain standing in one place and he understood that they did not wish to trouble him. He then quickly ran towards them. In Bava Metzia28 [there is another explanation]: First it says: "Standing near him" and then it says: "He ran to greet them." [The answer is:] when they saw him as he was untying and tying [his bandages] they distanced themselves from him. Immediately, "He ran to greet them”
Torah from Sinai -
- A couple of questions regarding verse 2: Why is it that VaYera (he saw) appears twice? Seems kind of redundant, no? After all, didn't Avraham see the guests the first time around?
- Rashi above explains that the first time he saw them, the second time Avraham realized that the strangers did not want to bother him (he was recovering from his brit milah - circumcision), so Avraham greeted them.
- I'd like to add to this comment. If we read this together with verse 3 (see above), then we can't help but highlight that while Avraham is having a one-on-one with Gd, he has no problem turning from Gd's divine presence so that he could welcome potential guests! In fact, Avraham's double take was as a result of his recognizing the opportunity laid out before him - hachnasat orchim - the opportunity to invite guests to his home. Imagine yourself walking in the desert, no water, food, shelter, and the sun of course is beating down on you; now imagine that you come across a tent, and from it runs to you an individual pleading with you to come in and enjoy some food, drink, and shelter! Amazing, no? And so, Avraham knew that while he may be turning his back on Gd, Gd in fact would be waiting; On his double take Avraham saw and understood the opportunity laid out before him, Avraham was in fact doing Gd's work here on earth.
Do the right thing.
A piece from the Sinai Narrative, Reclaiming Jewish Memory
וַיֵּרָא אֵלָיו ה' בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח־הָאֹהֶל כְּחֹם הַיּוֹם: ב וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו וַיַּרְא וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה: ג וַיֹּאמַר אֲדֹנָי אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ אַל־נָא תַעֲבֹר מֵעַל עַבְדֶּךָ:
1. And the Lord appeared to him in the plains of Mamre; and he sat in the tent door in the heat of the day;
2. And he lifted up his eyes and saw, and, lo, three men stood by him; and when he saw them, he ran to meet them from the tent door, and bowed himself to the ground,
3. And said, My Lord, if now I have found favor in your sight, pass not away, I beseech you, from your servant;
Rashi's commentary
(ב) וַיַּרְא. מַהוּ ”וַיַּרְא וַיַּרְא“ שְׁנֵי פְעָמִים, הָרִאשׁוֹן כְּמַשְׁמָעוֹ, וְהַשֵּׁנִי לְשׁוֹן הֲבָנָה, נִסְתַּכֵּל שֶׁהָיוּ נִצָּבִים בְּמָקוֹם אֶחָד וְהֵבִין שֶׁלֹּא הָיוּ רוֹצִים לְהַטְרִיחוֹ, (וְאַף עַל פִּי שֶׁיּוֹדְעִים הָיוּ שֶׁיֵּצֵא לִקְרָאתָם עָמְדוּ בִמְקוֹמָם לִכְבוֹדוֹ, לְהַרְאוֹתוֹ שֶׁלֹּא רָצוּ לְהַטְרִיחוֹ, וְקָדַם הוּא וְרָץ לִקְרָאתָם, כָּךְ הַגִּרְסָא בְּרַשִׁ"י יָשָׁן) (בבא מציעא פו ע"ב), כְּתִיב "נִצָּבִים עָלָיו“ וּכְתִיב "וַיָּרָץ לִקְרָאתָם", כַּד חָזְיוּהָ דַּהֲוָה שָׁרֵי וְאָסַר פֵּרְשׁוּ הֵימֶנּוּ, מִיָּד ”וַיָּרָץ לִקְרָאתָם“:
2. Why is {Hebrew Ref} written twice [in this verse]? The first is as it seems [i.e., and saw], whereas, the second means "understanding:" he saw them remain standing in one place and he understood that they did not wish to trouble him. He then quickly ran towards them. In Bava Metzia28 [there is another explanation]: First it says: "Standing near him" and then it says: "He ran to greet them." [The answer is:] when they saw him as he was untying and tying [his bandages] they distanced themselves from him. Immediately, "He ran to greet them”
Torah from Sinai -
- A couple of questions regarding verse 2: Why is it that VaYera (he saw) appears twice? Seems kind of redundant, no? After all, didn't Avraham see the guests the first time around?
- Rashi above explains that the first time he saw them, the second time Avraham realized that the strangers did not want to bother him (he was recovering from his brit milah - circumcision), so Avraham greeted them.
- I'd like to add to this comment. If we read this together with verse 3 (see above), then we can't help but highlight that while Avraham is having a one-on-one with Gd, he has no problem turning from Gd's divine presence so that he could welcome potential guests! In fact, Avraham's double take was as a result of his recognizing the opportunity laid out before him - hachnasat orchim - the opportunity to invite guests to his home. Imagine yourself walking in the desert, no water, food, shelter, and the sun of course is beating down on you; now imagine that you come across a tent, and from it runs to you an individual pleading with you to come in and enjoy some food, drink, and shelter! Amazing, no? And so, Avraham knew that while he may be turning his back on Gd, Gd in fact would be waiting; On his double take Avraham saw and understood the opportunity laid out before him, Avraham was in fact doing Gd's work here on earth.
Do the right thing.
A piece from the Sinai Narrative, Reclaiming Jewish Memory
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